
Class _. BX&2 
Book 



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Copyright N?_ 

COPYRIGHT DEPOSIT. 



WHY I BECAME A BAPTIST 




^CajT^t^. ^/^jc^e^, 



WHY I BECAME A BAPTIST 



Rev. MADISON O^ETERS, D.D. 

Of the Sumner Avenue Baptist Church, 

Brooklyn, N. Y. 

Author of '" Justice to the Jew" " Wit and Wisdom of the 

Talmud," "Birds of the Biile," etc. 



NEW YORK 

THE BAKER & TAYLOR CO. 

33-37 East Seventeenth Street 
Union Square, North 



THE LIS8AWV OF 

CONGRESS. 
Two Coeits Receives 

MAY 29 1901 


Copyright e*Try 

CL'Assayxxc n». 

COPY B. 



****** 



Copyright 1901, by 
MADISON C. PETERS 



TO MY FRtEND 

Robert Smart Jflac&rtljttr 

THIS VOLUME IS 

AFFECTIONATELY INSCRIBED 

BY THE AUTHOR 



FOREWORD. 

Since my denominational change I have been 
asked hundreds of times my reasons for leav- 
ing the church of my fathers, and as a brief 
statement of them, I now offer the following 
pages. What I have spoken on this subject 
would fill a large volume, but I content myself 
here with this nutshell argument. 

M. C. P. 



CONTENTS. 



PAGE 

Introduction. By Robert Stuart McArthur. 7 

Biographical Sketch. By W. L. Hughes .... 11 

Statement of Doctrine 29 

The Voice of History 37 

The Word Baptism 45 

The Mode and Subjects of John's Baptism . . 48 

Christ's Instruction and Apostolic Practice. 52 

What Baptism Symbolizes 54 

Infant Baptism Unscriptural 58 

What Baptists Believe about Baptism 67 

" Close " Communion 71 

Are Baptists Bigoted ? 74 



INTRODUCTION. 

This booklet, by Rev. Madison C. Peters, 
D.D., "Why I Became a Baptist," is admirable 
in all respects. It states with equal freshness 
and force the familiar arguments from Scrip- 
ture, philology and history in favor of baptism. 
Dr. Peters has a rare gift in "the art of putting- 
things." He gives a fresh setting to old truths, 
and he clothes familiar arguments with a new 
and attractive dress. He covers all the essen- 
tial points in the argument with satisfactory 
completeness. He omits nothing in the dis- 
cussion needful to the conclusiveness of his 
argument. The manner in which he describes 
his own experience in realizing the unscriptural- 
ness of infant baptism is interesting in itself 
and forceful in its relation to the discussion. 

Because of his training and experience out- 
side of the Baptist denomination Dr. Peters 
approaches the whole subject from a fresh 



8 INTRODUCTION. 

point of departure ; he is, therefore, able to put 
some old truths at new angles of vision. The 
spirit of his discussion is commendable to a 
remarkable degree. With here and there a 
gleam of the wit which is always character- 
istic of his healthful mind and vigorous body, 
his treatise is charmingly illumined; but his 
wit is never heated to a spark which will burn, 
or even irritate his former co-religionists or 
any of his opponents in the discussion of bap- 
tism. 

The kindly manner in which Dr. Peters left 
his former church and denomination is worthy 
of all praise. His conduct in this regard is char- 
acterized by good taste, courteous words, and 
a thoroughly Christian spirit. In all these re- 
spects it differed widely from the way in which 
some men have signalized their change of de- 
nominations. Dr. Peters left his church from 
no other motive than that of loyalty to the will 
of Jesus Christ as it is revealed in the New 
Testament ; apart from his over-mastering de- 
sire to obey Christ, as the King in Zion, he had 



INTRODUCTION. 9 

every motive to remain in his early church- 
fellowship. Acting under the impulsion of this 
lofty motive, a great spiritual blessing came to 
his own soul. He experienced in his inner life 
the great truths symbolized by baptism — a 
death to self and selfish interests and a resur- 
rection to walk with Christ in newness of life. 
His baptism in the Calvary Church was a mem- 
orable occasion; the presence and power of 
the triune God — audibly or visibly present at the 
baptism of Jesus — were solemnly and joyously 
manifest on this occasion. His statement of 
experience, doctrine, and call to the ministry 
made before the session of the "Permanent 
Council" held in the Calvary Church, gave the 
Baptist denomination as thus represented, the 
utmost satisfaction, and was also the occasion 
for extending to Dr. Peters a most cordial and 
fraternal welcome into the honored ranks of 
the Baptist ministry. Incidentally the method 
of his induction into our fellowship helped to 
determine the true method of welcoming to our 
ranks ministers of other denominations. 



IO INTRODUCTION. 

God has greatly blessed Dr. Peters in his 
heart and work since he took this additional 
step of obedience to Jesus Christ. It has been 
an act of renewed consecration to his Lord and 
Master. Baptist pulpits gave him cordial wel- 
come. The blessing of the great head of the 
church has rested upon his pulpit ministrations 
and his pastoral visitations. His pastorate of 
the Sumner Avenue Church has brought won- 
derful prosperity to every department of the 
work, and the prospect is bright for still greater 
blessings in the near future. 

This writer is profoundly grateful to God for 
the friendship with Dr. Peters, which began 
when he came to New York, which deepened 
when his baptism occurred, and which will 
grow in Christian affection and fraternal ap- 
preciation with the passing years. 

Robert Stuart MacArthur, 

Calvary Baptist Study, 

358 W. 57th street, New York. 



BIOGRAPHICAL SKETCH. 

Madison C. Peters was born in Lehigh 
County, Pa., November 6, 1859. His ancestors 
came from Germany in 1747, and settled in 
Lehigh County, Pa. His father, Morgan 
Peters, died at 29, leaving three boys, who are 
now in the ministry. Madison, the eldest, was 
only five years old when his father died. He 
died poor and his mother was the sole provider 
for the home. 

Dr. Peters has made his own way in the 
world since he was eight years of age. At 
fourteen he launched out in the grocery busi- 
ness on his own account; at fifteen he taught 
school. He spent a year at Muhlenberg Col- 
lege, Allentown, Pa. Afterwards he spent two 
years at Franklin and Marshall College, Lan- 
caster, Pa. After teaching school for a while 
he entered Heidelberg Theological Seminary, 
Tiffin, Ohio, whence he graduated at twenty- 



12 BIOGRAPHICAL SKETCH. 

one. He worked his own way through school, 
doing odd jobs, canvassing for books, preach- 
ing and lecturing in country school houses and 
churches as opportunity offered. His vacation 
was usually spent in working on the farms near 
Tiffin, Ohio. Dr. Peters found his gymnasium 
in harvest fields and behind the plow. Milking 
developed his grip, and pitching hay broadened 
his shoulders; while other young men swung 
Indian clubs, Dr. Peters sawed wood for his 
daily bread, and instead of pulling chest 
weights he hoed corn. It was this system of 
athletics that has given this preacher such 
toughness of fibre and superb power of endur- 
ance. 

His Early Ministry. 

Dr. Peters' first charge was six congrega- 
tions in Tippecanoe, Clinton and Carroll Coun- 
ties, Indiana. His parishioners were Pennsyl- 
vania Germans, and he preached alternately in 
German and English. After riding this cir- 
cuit for two years he went to Terre Haute, 
Indiana, where he spent six months in organ- 



BIOGRAPHICAL SKETCH. 1 3 

izing the Washington Avenue Presbyterian 
Church. He was next urged to go to Ottawa, 
Illinois, to a church which had never been a 
success. It had been closed entirely for two 
years and only twenty members were left. He 
undertook the work in that city of twelve 
thousand inhabitants. The Ottawa Daily Times 
says of his work there : "No building in the city 
would hold his audiences, and it is a literal fact 
that the streets in front of his church in the 
summer have been crowded with carriage 
loads of people, listening to what they might 
hear through the open doors. People came 
twenty and thirty miles to hear him." One 
hundred and forty-five joined the church by 
profession the first year of his pastorate. His 
fame as a preacher and winner of souls reached 
Philadelphia, and at twenty-four he was called 
to the Old First Presbyterian Church on But- 
tonwood street, below Sixth. Of his farewell 
sermon at Ottawa, Illinois, the Daily Journal 
said : "Fully four thousand gathered in Wash- 
ington Square last night to hear the farewell 



14 BIOGRAPHICAL SKETCH. 

address of Rev. Madison C. Peters. As early 
as six o'clock people began to assemble in the 
square to get advantageous positions, and by 
seven o'clock the square was a perfect jam, 
while the streets were thronged with car- 
riages." 

Five Years in Philadelphia. 

The Philadelphia church was an honored 
old church, but it was way downtown and was 
threatened with dissolution, but in less than 
three months the spacious auditorium was 
filled to overflowing. For over a year Dr. 
Peters held "Overflow Meetings" in the base- 
ment of his church, preaching twice every Sun- 
day night. Dr. Peters was in great demand 
outside of his pulpit as an after dinner speaker, 
lecturer and preacher on special occasions. 
From September, 1888, to June, 1889 — nine 
months, Dr. Peters spoke two hundred and 
sixty-one times. 

Among the many kindly notices of his work 
in Philadelphia we publish below an editorial 
from the Daily News of Philadelphia : 



BIOGRAPHICAL SKETCH. 1 5 

"The Rev. Madison C. Peters has preached 
his last sermon as a Philadelphia minister, he 
has made his last appeal to the vast congrega- 
tion as pastor of the First Presbyterian Church, 
on Buttonwood street, and he goes from Phila- 
delphia and from his old church with the best 
wishes of his numerous friends and the un- 
dying affection of a large family that have 
gathered around him Sunday after Sunday to 
listen to the eloquent words of wisdom that fell 
from his lips. 

"This young clergyman is a marvel to those 
who cannot understand what genius and energy 
and good common sense and sterling manhood, 
fused by the fire of a divine passion, can accom- 
plish. He came to this city five years ago, a 
youth of twenty-four, but during those five 
years this almost untried and unknown youth 
has accomplished results that maturity and ex- 
perience dared not attempt. He came to an 
almost empty church, in an unfashionable 
locality, to an old and unattractive building, 
and with a magic touch — the magic touch of 
genius and hard work — he accomplished a 
transformation that mystified those who 
watched his career. 

"In a little time crowds flocked to hear him, 
his fame as an eloquent preacher was heralded 
abroad, his words were treasured up; the 
papers reported what he said, for they recog- 
nized the fact that some one was speaking every 



1 6 BIOGRAPHICAL SKETCH. 

week who had something to say, and the bold- 
ness to deliver his message without the slightest 
regard to adverse criticism or the natural dis- 
like of humanity to listen to the whole truth. 
He at once took a giant hold upon the great 
throngs which crowded his church, and he 
never lost that hold, for to-day his popularity 
is greater than ever. He has the most con- 
summate tact in reaching the minds of those 
who differ from him, with a great good nature 
that wins for him friends by the score and a 
genius for hard work which is almost unparal- 
leled. We believe that great as has been his 
success, yet the brilliant career of Madison C. 
Peters has only begun." 

Called to New York. 

In June, 1889, Dr. Peters accepted a call to 
the Bloomingdale Reformed Church, Broadway 
and West Sixty-eighth street, New York City, 
one of the handsomest church edifices in this 
city of magnificent churches. Inherited wealth 
enabled the small congregation in the new 
West End to build the church. It remained 
for Dr. Peters to gather the congregation. Be- 
ginning with less than one hundred, the Bloom- 
ingdale Church became one of the largest and 




Bloomingdale Reformed Church. 



BIOGRAPHICAL SKETCH. 1 7 

most influential churches in the great city. His 
evening congregations were the largest in New 
York, overflowing by hundreds the capacity of 
the building. The daily metropolitan papers 
contained his sermons every Monday, and 
through the various newspaper syndicates his 
sermons were regularly sent broadcast through- 
out the United States and Canada, and fre- 
quently appeared in England, Scotland and Ire- 
land. Dr. Peters' congregation represented 
eleven different denominations. 

On June 3, 1890, Dr. Peters was married 
to Miss Sara H. Hart, of Philadelphia. Two 
daughters and one son bless the union. 

In June, 1895, Ursinus College and Heidel- 
berg University, where he struggled so hard 
for an education, conferred on him the honor- 
ary title of Doctor of Divinity. Dr. Peters is 
the youngest man upon whom these very con- 
servative institutions have ever conferred this 
honor. 

As Author. 

Dr. Peters has published, besides hundreds 
of pamphlets, magazine articles, etc., the follow- 



1 8 BIOGRAPHICAL SKETCH. 

ing books : "Justice to the Jew," "The Wit and 
Wisdom of the Talmud," "The Great Here- 
after," "The Panacea for Poverty," "Empty 
Pews," "Sanctified Spice," "Popular Sins," 
"Wrongs to Be Righted," "The Path of Glory," 
"The Birds of the Bible," etc. The Metropoli- 
tan Pulpit, issued monthly, is devoted exclu- 
sively to the publication of his complete and 
authorized sermons. Through the American 
News Company and other agencies Dr. Peters' 
sermons in book and pamphlet forms now have 
a circulation of over 150,000 copies a year. 

Dr. Peters is in great demand as a lecturer. 
He has just enough of the poetic element to 
dress his thoughts in attractive form, his wit 
is charming, few can tell a story better than he, 
and his graceful gestures, marvelous voice, ap- 
propriate action, biting sarcasm, epigrammatic 
power and blood-red earnestness never fail to 
melt, inflame and overwhelm his auditors. 

On February 1, 1900, Dr. Peters resigned 
his pastorate of the Bloomingdale Church, for 
the reasons given in the following letter to his 
congregation : 



BIOGRAPHICAL SKETCH. 1 9 

Letter of Resignation. 

To My Dear People: 

I have sent to the Consistory my resigna- 
tion as Pastor of the Bloomingdale Church 
and have requested them to unite with me in 
asking the New York Classis to dissolve our 
pleasant relationship as Pastor and People. 
My sole reason for resigning this position of 
power and influence is, that after many years 
of honest and prayerful investigation, I have 
come to the deliberate conclusion that the Bi- 
ble — the Protestant's only rule of faith — 
teaches baptism for believers only. I can 
therefore, no longer, in good conscience, prac- 
tice infant baptism, or sprinkling as baptism. 

I am a minister of the Reformed Church, 
and, while I am thus connected, I shall not give 
my reasons for the change of conviction. I 
love the Reformed Church. It is the church 
of my fathers. I admire its breadth and depth. 
Those who have attended my ministry through 
all these years will bear me witness that I have 



ZO BIOGRAPHICAL SKETCH. 

always been a loyal son, and I had fondly 
hoped that I could serve my denomination in 
this church with my riper years, as I gave it 
the ardor of my youth. But I must be true to 
myself, practice only what I believe, and preach 
what I can practice. 

To you, my dear people, whose kindly coun- 
sel, unwavering loyalty and generous support 
in every good work have made my labors both 
pleasant and successful, I give my heartiest 
thanks. 

My congregation is composed of not less 
than eleven different denominations of Prot- 
estants, while hundreds of Jews and Catholics 
constantly attended my ministry. I thank God 
to-day that He has permitted me to bring His 
message to such various minds and hearts as 
have constantly gathered within these walls. 

All the present members of this church, ex- 
cept eleven, came into it during my ministry 
of nearly eleven years. I have, therefore, and 
always shall have, a peculiar love for and an 
undying interest in the Bloomingdale Church. 



BIOGRAPHICAL SKETCH. 21 

For your love I give you my love, and for your 
prayers my prayers. 

Your Pastor and friend, 

Madison C. Peters. 
New York, February i, 1900. 

Dr. Peters, according to The Tribune report, 
added : 

"It was my desire to read this letter last Sab- 
bath, but I was prevailed upon to withhold it 
until our annual meeting of the Board of Offi- 
cers. Somehow my intention reached the press, 
and through circumstances beyond my control 
the public received the information to which 
you were first entitled. It is not in my heart 
to add much to what I have written. You have 
been for eleven years as kind a people as any 
minister ever enjoyed. The expressions of re- 
gret at my going from you, expressions I be- 
lieve unanimous, have touched my heart, and 
make me love you more, if possible, than ever 
before. I cannot conceive of a happier pas- 
torate than I have had. When I came here I 



2 2 BIOGRAPHICAL SKETCH. 

found sixty-four members, with a congregation 
of less than ioo. I have received nearly 600 
into communicant membership, mostly on pro- 
fession of faith. This church was built here 
not because it had a denominational constitu- 
ency in this section of the city, but because we 
owned lots which could not be used for any 
other purpose. People from all denominations 
have worshipped and worked with us, many 
without transferring their church relationship, 
so that we have practically sustained for eleven 
years an all-denominational church. We have 
done a great work, carried on absolutely by the 
voluntary offerings of those who worshipped 
here, although I am convinced that I myself 
can do more and better work within denomi- 
national lines, and yet I am convinced that the 
work of this church in this section must be con- 
tinued on the lines which I have followed. 
There has been a great change in the 
character of the people, as a whole, 
living between Sixtieth and Sixty-eighth 
streets, and Central Park and the river. 



BIOGRAPHICAL SKETCH. 23 

Where we had a few years ago a settled 
population, we now have very largely comers 
and goers, and the congregation here must be 
of necessity largely a procession, and yet I 
know of no place in the city where a church is 
needed more than right here. I have been able 
to carry on this work by contributions from 
the many. Now that there may be fewer people 
to attend here, I hope that God may put it into 
the heart of some rich man in this church or in 
the denomination to help this faithful band of 
workers. Our recent Christmas offering 
amounted to nearly $1,700, and the month of 
January, 1900, has been the most prosperous 
month financially in the ninety-five years' his- 
tory of the church. The practical character of 
our work gives you a just claim upon the gener- 
osity not only of your denomination, but upon 
every lover of humanity. As for my own future, 
concerning which you have shown such anxiety, 
I can only say that I shall follow the guidance 
of Providence. I believe that under God my 
best days are yet to come. I feel as though I 



24 BIOGRAPHICAL SKETCH. 

could preach better than ever. I could have 
ended my days in the ministry of this congre- 
gation, but I go out because my interpretation 
of the Bible leads me to another church of God. 
I must follow this Book as I understand it and 
not as somebody else interprets it for me. Peo- 
ple have said to me a hundred times within a 
few days: "What, leave such warm friends, 
such a fine church, such a splendid residence!" 
Yes, position and friends, to whom I have been 
endeared through the tenderest ministries and 
relations of life which come to a pastor and his 
people, all these must be second to my con- 
scientious convictions. I could not do other- 
wise, if I would. For you, who have come 
here from the various denominations and 
worked with me, I entertain the hope that you 
may remain here where you are needed. The 
ladies in the guild, who have done such self- 
sacrificing work for the poor of this part of our 
city, now more than ever need the loyalty of all 
my friends. In our Sunday school, which has 
grown from twenty-one to 600, you are needed. 



BIOGRAPHICAL SKETCH. 2$ 

A new man can hardly expect, for awhile at 
least, to draw the strangers who have helped 
continually to crowd this auditorium. There- 
fore the greater need of intenser loyalty. He is 
my best friend who stays right here at his post 
and does his duty." 

Every kindness and consideration was shown 
Dr. Peters, both by his church and the denomi- 
nation; deep and universal was the regret ex- 
pressed at his withdrawal from the field of use- 
fulness with which he was so long identified. 
The straightforward, manly and quiet way in 
which Dr. Peters severed his connection with 
his old denomination convinced the people 
whom he left as well as those to whom he came 
that he was actuated only by conscience and 
right motives. The benedictions of the Pedo- 
baptist Press showed that Dr. Peters was held 
in high respect, and that he lived in such a way 
among them as to make his departure absolutely 
without a single parting fling of criticism and 
jealousy which sometimes are expressed when 
an eminent clergyman leaves one denomination 



26 BIOGRAPHICAL SKETCH. 

for another. What the Homiletic Review said 
was said in substance by scores of secular and 
religious papers, about the manner of Dr. 
Peters' going : 

'The Rev. Madison C. Peters, of the Re- 
formed Church, has come to accept the prin- 
ciples of the Baptists. He does not believe in 
the sprinkling of infants as baptism, and refuses 
henceforth to practice it. Here are all the ma- 
terials for the wildest and bitterest controversy. 
The Reformed Church must muster all its 
forces to oust him from his pulpit. He must be 
desperately determined to hold it. So many of 
his church are personally attached to him that 
by a stubborn fight he can be sure to divide the 
church. The great Baptist denomination, 
through all its pulpits and all its publications, 
should fill the land with 'persecution.' This 
would furnish the press with sweet and con- 
soling items for many a day. 

"On the contrary, Dr. Peters quietly resigns 
his position among those whose doctrines he 
no longer believes, and goes to join those whose 
doctrines he does believe. How simple and ex- 
pedient ! How consistent ! How manly ! How 
distinctly it 'makes for peace!' 

"Not very sensational, it is true. The retiring 
pastor has lost his chance of being a martyr. 
He has thrown away a fine opportunity to dis- 



BIOGRAPHICAL SKETCH. 27 

rupt a church. He will not be worth much to 
the 'yell ow journals.' But for a Christian 
teacher, he gives certainly a better example of 
'the meekness and gentleness of Christ;' and 
as a matter of common sense, simple honesty, 
and manly self-respect, his course seems really 
the only one. Why should a man wish to hold 
a position among any company of believers in 
order to antagonize the things they believe in? 
"Dr. Peters has shown a way by which all 
heresy trials might be avoided in the Christian 
Church forevermore. The Christian commun- 
ion which he now joins will not think the less 
of him because he has not left a wrecked church 
and bitter controversy behind him in the de- 
nomination from which he withdraws." 

His Work in Brooklyn. 

Prominent pulpits in different parts of the 
country were offered to Dr. Peters, but he deter- 
mined to stay in New York. He did not wait 
for something to turn up. Last June he began 
to supply the pulpit of the Sumner Avenue 
Baptist Church, corner Decatur street, Brook- 
lyn. This church, formerly called Calvary, 
seemed doomed to die, on account of its great 
debt, and the Baptists of Brooklyn feared that 
the denomination would suffer the humility of 



25 BIOGRAPHICAL SKETCH. 

seeing one of its churches go under the hammer. 
Some time previous to Dr. Peters' coming, Mr. 
John G. Jenkins came into the church and 
looked after its finances, and with the additional 
coming of Dr. Peters new life entered the 
church, the crowds began to gather, and caught 
the enthusiasm of their new minister, and in 
less than two months the floating indebtedness 
of upwards of $20,000 was paid off. Since then 
several thousands more have been paid on the 
mortgage indebtedness and for improvements. 
Since October last the communicant member- 
ship has increased more than two hundred. 
Dr. Peters has a promise of $5,000 or more 
towards the remaining indebtedness on the 
church of $26,000. Dr. Peters was installed 
as pastor of the Sumner Avenue Church last 
November, and he hopes and works to celebrate 
his first anniversary by fire — burning the mort- 
gage. All the profits from the sale of this little 
volume go towards the payment of this debt. 
Walter L. Hughes, 
Assistant Minister. 
May 1, 1901. 



Statement of Experience and Belief be- 
fore Permanent Council Called 
to Recognize Dr. Peters as a 
Baptist Minister. 

When I was fourteen years of age I real- 
ized the first sign of a call to the ministry — an 
insatiable greed for the salvation of men. I 
felt "Woe is unto me, if I preach not the Gos- 
pel." I believe I entered the ministry because 
I could not help it. After teaching school for 
a few months, I started off to college. It was 
not a sudden impulse, but, I believe, a calm, 
thoughtful, deliberate, anxious consideration. 
That I might be sure that I had not taken 
whim for inspiration, or a childish preference 
for a heavenly call, I did not join a church 
until I was about sixteen, when I was assured 
in my own soul that I had experimentally real- 
ized what I had intellectually believed — and no 
sooner had I made this public profession of 
faith on Jesus Christ as my personal Savior, 
than I began to preach as I had opportunity. 



30 STATEMENT OF DOCTRINE. 

As to my beliefs: I believe in God. I be- 
lieve that the highest conception of God ever 
given to the world is given us by Christ in the 
word "Father," and I believe that that thought, 
the paternal idea of God, rather than the mon- 
archical, upon which the theologies of the past 
have been mainly built, will rule the theological 
systems of the future. 

I believe that Jesus Christ was what He 
again and again claimed to be — God, in the 
true and proper sense of the word. He claimed 
the prerogatives of God. I believe that His 
disciples understood Him perfectly; that, in 
speaking of Himself as He did, He claimed 
oneness in knowledge, power and glory with 
the Father, an intrinsic affinity with Him in 
essence. I believe that Christ was what He 
professed to be, or He was an impostor. There 
is no middle ground. Either He was the most 
stupendous fraud that ever deceived the world, 
or He was "God manifest in the flesh," and it 
is only by this latter belief that I can enter into 
the harmonies of His person; and the blaze 



STATEMENT OF DOCTRINE. 3 1 

of miracles in which He was born, lived, died, 
rose again, and ascended to the right hand of 
the Father, seems but the natural and fitting 
manifestation and triumphant culmination of 
such a Being. 

I believe in the Holy Ghost as the Person 
sent of God to bring the believer in Christ into 
a conscious spiritual relationship. 

I believe that the perfect law of God requires 
perfect obedience, and that, having no ability 
to make our own satisfaction, the incarnation 
of the Son of God became a necessity ; that God 
accepts the satisfaction rendered by Christ, and 
permits us to offer His merits for our demerits ; 
that He accepts this satisfaction from all who 
have faith in Christ, and releases them from the 
penalty to which they stood exposed. I be- 
lieve that our personal faith in the atonement, 
while not rendering us innocent, by what the 
Savior has done for us, nevertheless, causes us 
to be treated as such before God, so that we are 
no longer liable to punishment. 

I do not believe that the sinner can be saved 



32 STATEMENT OF DOCTRINE. 

through the merits of Christ without any work 
on his part. Amongst men there may be a 
change of state without any change of char- 
acter. A prisoner may be acquitted or par- 
doned, but he may go with all the principles 
of wickedness strong as ever within him. His 
condition is changed, but not his character. I 
believe that, in God's dealings with men, saving 
faith is followed by justification; regeneration 
follows through the Holy Spirit, and sanctifica- 
tion accompanies it. Whenever there is a 
change of state, there is a change of character. 

I believe that salvation must result in a 
growth — it consists in the curing of sin and 
the perfecting of nature. The atonement, the 
at-one-ment that saves, is at-one-ness with God 
in Christ — spiritual nearness to Him — identity 
of worth with Him. 

I believe in the inspiration of the Bible from 
lid to lid — not in spots only. I use the word 
inspiration in its literal meaning — God inspired 
— God breathed. " Holy men of old wrote as 
they were moved by the Holy Ghost." I be- 



STATEMENT OP DOCTRINE. 33 

lieve that the Bible is inspired in a manner 
wholly unlike any other good book. The Bible 
alone declares : " Thus saith the Lord of 
Hosts." " Hear ye the word of the Lord." 
"The word of the Lord came unto me." 

I believe that the Bible is our infallible rule 
of faith and practice. 

I believe that, of all revealed truths, not one 
is more clearly revealed, than that, as an evi- 
dence of our faith in Christ, and upon repent- 
ence of our sins, we are to be baptized, and that 
only believers are the proper subjects for bap- 
tism. I believe that the plain teaching of the 
Bible points to baptism by immersion only, and 
I believe that baptism is the prerequisite to the 
Lord's Supper. 

I believe in the decrees of God. I believe in 
the freedom and majesty of the human will. 
I believe God desires the salvation of all men, 
but that the human will can block His pur- 
poses : " Ye would not come to me that ye 
might have life." Every man is the architect 
of his spiritual destiny. The " whosoever will " 



34 STATEMENT OF DOCTRINE. 

are the elect, and the whosoever won't, are the 
non-elect. If God saves all men, whether they 
will to be saved or not, He must take away the 
moral agency with which He has endowed 
them, and reverse His nature as revealed in 
Nature and His Word. 

I believe in the resurrection of the body and 
the life everlasting. Death makes no change 
in our moral character. The passions and pro- 
pensities of the soul follow it into eternity, so 
that, even if there were no condemnation from 
God, still the sinner would be in hell. Man 
carries in his bosom the elements of woe, and 
the circumstances in which he will be placed 
will call them into action. 

I believe that the colossal and overmastering 
thought of the cross, the thought of a crucified 
Redeemer flung into men's souls, is the power 
of God to attract attention, compel conviction 
and arouse to action. Believing that here and 
now, or nowhere and never, we are to prove 
our fitness for heaven, I believe that the all- 
penetrating, all-pervading, all-animating, and 



STATEMENT OF DOCTRINE. 35 

all-inflaming motive of the preacher should be 
love for souls of men. I believe that before the 
almightiness of the cross there can stand no 
resistance, and I believe that the sermon in 
which Christ is not presented as the Savior of 
sinful men, will be to the soul only the beauty 
of the snowdrop and the sublimity of the desert. 



WHY I BECAME A BAPTIST. 



The Voice of History. 

I became a Baptist through a study of bap- 
tism. I found in my studies that the acknowl- 
edged impartial historians of all denominations, 
such as Neander, Kurtz and Mosheim, among 
the Lutherans; Venema, among the Dutch 
Reformed; Schneckenberger, among the Ger- 
man Reformed; Pressense, among the French 
Reformed; Waddington, Stanley, and Geike, 
among the English Episcopalians; Schaff, 
among American Presbyterians; Fischer, 
among the American Congregationalists ; Bel- 
larmine, Muratori, and Kraus, among the 
Roman Catholics — all the standard historians 
of the sprinkling churches, unite in one voice, 
that baptism in the primitive church, which 
was the sign of admission into it, was a proper 



38 WHY I BECAME A BAPTIST. 

baptism, administered by immersion, and by 
immersion only. 

All the denominations which sprinkle de- 
scend from the Church of Rome. She admits 
that the primitive mode was immersion, but 
asserts that she has the right to change the 
ordinance. The Lutheran, Reformed, Presby- 
terian, Episcopal, and other churches, seceded 
from the Church of Rome. The Methodist 
Church came from the Episcopal Church, and 
they all, like the Church of Rome, sprinkle or 
pour. But throughout Christendom, wherever 
the Pope of Rome has never borne sway, mil- 
lions now practice immersion, and have since 
the first introduction of Christianity among 
them. The Greek Church, the oldest Christian 
Church in the world, occupying the lands which 
witnessed the rise and first triumphs of Chris- 
tian truth, representing to-day nearly a third of 
Christendom, has always and invariably prac- 
tised immersion — amid the storms of Siberia, 
Armenia, Russia, and other lands, perhaps the 
coldest civilized climates of the world. 



WHY I BECAME A BAPTIST. 39 

The first time we hear something other than 
immersion as baptism is about the middle of 
the third century, when one, Novatian, was sick 
and he was baptized by having water poured 
all about him, so that he was as completely 
drenched with it as if he had been immersed in 
it. This was not considered, at the time, or for 
a long time afterward, as a regular baptism, 
but was called clinic baptism, or sick baptism, 
Well named, was it not? 

Many of the Christians had fallen into the 
heresy that by baptism their sins were forgiven. 
Eusebius, the historian, says : " It was not law- 
ful to promote one baptized by pouring on his 
sick-bed to any order of the clergy." In fact, 
for a great while a stigma rested upon clinic, 
couch, baptism ; and if the diseased person got 
well, these sick-bed professors, on their recov- 
ery, were greeted with sneers, and the clergy 
sometimes had to appeal to Christians, not to 
subject their piety to merriment but to treat 
them as brethren. They were commonly called 
Clinics, instead of Christians, professors from 



4<3 WHY I BECAME A BAPTIST. 

fright, sick-bed Christians, who were not likely 
to be Christians in health. Clinic baptism 
never became common, and when infant bap- 
tism took the place of believers' baptism, and 
there being no necessity to put off baptism 
through fear or shame, clinic baptism declined, 
and was limited to dying babes. 

About 811 we read of the first public author- 
ity for sprinkling. Some of the French clergy- 
called on Pope Stephen II., saying that there 
were some infirm and some too small, and in- 
quired if, instead of immersing them, they 
might sprinkle them. To which the Pope re- 
plied : " If such were cases of necessity, and if 
the sprinkling were performed in the name of 
the Holy Trinity, it should be held valid." We 
hear no more about sprinkling until the first 
Council of Ravenna, in the year 131 1, decreed 
that either immersion or sprinkling was equally 
valid baptism. 

Dean Stanley, Episcopalian, says : "For the 
first thirteen centuries the almost exclusive 
practice was by immersion." Martin Luther 



WHY I BECAME A BAPTIST. 4 1 

says : " Baptizo is a Greek word to be trans- 
lated in Latin by immersio, as when we plunge 
something into water, that it may be completely 
covered with water." Again Luther says: 
" Although the custom has grown out of use 
with most persons, yet they ought to be entirely 
immersed and immediately drawn out. The 
baptizing ought, therefore, to correspond to the 
signification of baptism, so as to set forth a 
sure and full sign of it." If the Lutherans 
were good Lutherans, they would be good im- 
mersionists. 

John Calvin, the father and founder of Pres- 
byterianism, while contending that the mode 
was " of no consequence," that " in this mat- 
ter churches ought to be free, according to the 
difference of countries," yet acknowledged : 
" The word baptizo, however, signifies to im- 
merse, and it is certain that immersion was 
followed by the ancient church." 

The Westminster Assembly of Divines, who 
met in 1643, were appointed as a commission 
by the Parliament, to compose the distracted 



42 WHY I BECAME A BAPTIST. 

thought of the time. They were good men, but 
no better than have lived since. The doctrinal 
points they carried were carried by a bare ma- 
jority, with strong protest against them. Bap- 
tism was among the subjects under hot discus- 
sion. Twenty-four voted for retaining dipping, 
but twenty-five voted for " pouring or sprink- 
ling water on the face," and the following year 
Parliament sanctioned their decision, and de- 
creed that sprinkling should be the legal mode. 
Now, if that one majority, secured through 
the casting vote of Dr. Lightfoot, which 
decided against immersion, more than 250 
years ago, had been on the other side, our 
Presbyterian brethren would be the good Bap- 
tists which many of them had been previous to 
this convocation. 

John Wesley, while he was in Georgia, made 
this record in his own handwriting: "Mary 
Welsh was baptized (Saturday, Feb. 21, 1736) 
according to the custom of the first church, and 
the rule of the Church of England, by immer- 
sion." In his " Journal," May 5, 1736, he 



WHY I BECAME A BAPTIST. 43 

writes that, being asked to baptize a child, 
the parents insisted against dipping, and, on 
the mother declaring that the child was not 
weak, he declined to baptize it, clearly leaving 
us to understand that, in his opinion, immersion 
was an imperative mode, unless there were 
satisfactory evidences of weakness. If our 
Methodist friends would follow the practice of 
their founder, they, too, would baptize accord- 
ing to the appointment of Christ, and not for 
convenience sake. 

Sprinkling did not come into full use in the 
Church, either in England or Scotland, till 
after the Reformation. Edward VI. and 
Queen Elizabeth were both immersed, while 
James I., was sprinkled by the Scotch divines, 
who, while they renounced the authority of the 
Pope, implicitly acknowledged the authority of 
Calvin, and imported this practice from Geneva 
into England, and, through the favor of James, 
sprinkling came into practice in England. 
After Cromwell's time, the English Church be- 
came the State Church, and the Episcopal 



44 WHY I BECAME A BAPTIST. 

Church, while she retains in the Prayer Book 
the direction for immersion, and gives it the 
preference, by a strange inconsistency prac- 
tises sprinkling. And so, if our Episcopalian 
neighbors decided this question on the princi- 
ples embodied in their creed, and as endorsed 
by the voice of history, they, too, would be 
good immersionists. 

The Baptist Church, instead of separating 
the Christian churches on account of baptism, 
would become the real bond of union, if the 
churches followed their convictions, as em- 
bodied in the teachings and traditions of those 
whom they are proud to acknowledge as found- 
ers and fathers. 



II. 

The Word Baptism. 

The word baptism is the Greek word trans- 
ferred to our language, but not translated. 
What baptizo means, baptize must mean. 
Catholic and Protestant scholarship agree that 
the classical meaning of baptism is immersion. 

The Douay Bible, with Haydock's notes, 
specially approved by Pope Pius IX., says: 
" The word baptism signifies a washing, par- 
ticularly when it is done by immersion." Prof. 
Harnack, who stands first among scholars who 
have made Christian antiquities a specialty, 
says : " Baptize undoubtedly signifies immer- 
sion. No proof can be found that it signifies 
anything else in the New Testament, and the 
most ancient Christian literature." 

You will search in vain for one standard lexi- 
con in classical Greek, in which any other 
meaning than immersion is given as the orig- 



46 WHY I BECAME A BAPTIST. 

inal significance of baptizo, and the acknowl- 
edged theologians of all the sprinkling 
churches, like Lange, Gerhard, and Krum- 
macher, among the Lutherans ; Ebrard, among 
the German Reformed ; Van Osterzee, among 
the Dutch Reformed ; Dr. Philip Schaff, the 
foremost scholar of American Presbyterians 
(who confessed that, " without prejudice no 
other interpretation would ever have been 
given to Bible baptism, but immersion"), 
Prof. Moses Stuart (Congregationalist), who 
said : " I cannot see how it is possible for any 
candid man, who examines the subject, to deny 
that Apostolic baptism was immersion " ; 
Pusey, Maurice, and Lidden, among Episco- 
palians; Bossuet and Dens, among Roman 
Catholics — the unbiased verdict of all compe- 
tent scholarship, even of non-Baptists, is, that 
the baptism of Jesus and the Apostles was im- 
mersion, and that Baptists are maintaining the 
holy ordinance as instituted by Christ. Says 
Prof. Paine, of Bangor (Congregationalist) 
Theological Seminary : " Any scholar who de- 



WHY I BECAME A BAPTIST. 47 

nies that immersion was the baptism of the 
Christian Church for thirteen centuries be- 
trays utter ignorance or sectarian blindness." 

If baptism meant to " sprinkle " or " pour," 
then we would expect to find the inspired 
writers use " rantizo," to sprinkle, or " keo," 
to pour, and if there was more than one bap- 
tism, we would expect the writers, at least once, 
to use these words interchangeably with " bap- 
tizo." But we find that, notwithstanding the 
richness and variety of the Greek language, 
they used the one word " baptizo" only, which, 
according to the consensus of scholars of all 
ages and creeds, means to dip or immerse, and 
nothing else, and, as if to emphasize one bap- 
tism, they repeat the one word baptizo, in its 
various forms, one hundred and twenty-five 
times. 

If baptizo means to immerse, it cannot mean 
to sprinkle — the meaning as between immersion 
and sprinkling represents as different an act as 
flying and walking. 



III. 

The Mode and the Subjects of John's 
Baptism. 

The baptism of John is called, again and 
again, " the baptism of repentance," and " bap- 
tism to repentance." He required of all whom 
he admitted to baptism, a profession of repent- 
ance, a disposition to become the Messiah's 
subjects, and he exhorted them to such a con- 
duct as would demonstrate the genuineness of 
faith and repentance, and, as infants cannot be- 
lieve and repent, he, of course, did not baptize 
innocent and unconsenting babes. 

Matthew tells us that John baptized the 
Jerusalem people in Jordan ; Mark adds, "in the 
River Jordan." Running water, to the Jewish 
mind, was symbolical of cleanliness. The idea 
that John would go into the water of a river 
for the purpose of baptizing by sprinkling 
water on the face, is too absurd to be enter- 
tained. 



WHY I BECAME A BAPTIST. 49 

If John had sprinkled for baptism, he might 
easily have performed the ordinance, in or near 
Jerusalem, in the Pool of Siloam, the pool 
called Bethesda, the Upper Pool, the Lower 
Pool, or Pool of Gihon, and the Brook Cedron, 
instead of requiring- them to journey some 
miles for the purpose. John baptized in Jor- 
dan; that is, immersed. How ridiculous it 
would be to say John sprinkled or poured the 
people in the Jordan. The only word that fits 
and makes sense is immerse. 

Immersion was the only mode of outward 
cleansing, under the old dispensation, where 
mere water was the element to be employed. 
Dr. Lightfoot, an Episcopalian, says : "Dipping 
among the Jews, was a national custom." 

The question has been raised: Was there 
water enough at Jerusalem to immerse the 
three thousand, and could they all be immersed 
in one day ? Jerusalem abounded in tanks and 
pools, affording the most ample means for im- 
mersion, and, according to actual test, baptism 
can be administered with ease and solemnity 
once a minute. 



5<3 WHY I BECAME A BAPTIST. 

John ''baptized in Enon, near to Salim, be- 
cause there was much water there/' and much 
water is not needed for sprinkling or pouring, 
but for immersion. The margin of the Revised 
Version renders much "many," "many waters," 
but the idea is still that of abundance. 

Christ " was baptized of John in Jordan, and 
straightway coming up out of the water he 
saw the heavens open." Can any candid mind 
fail to be convinced that Christ went down 
into the river and was immersed ? Phillip and 
the Eunuch " went down into the water," and 
" came up out of the water." But it may be 
said that the Greek preposition translated 
" into " means " to," and that Phillip and the 
Eunuch went only to the water. If this is so, 
then the " wise men " did not go into the house, 
and did not return " into their own country," 
and demons did not enter into the swine, and 
the swine did not run into the sea, and the 
wicked shall not go into everlasting punish- 
ment, nor the righteous into life everlasting, 
but only close by or up to it. The strange 



WHY I BECAME A BAPTIST. 5 1 

thing is, that this word is admitted by Pedo- 
baptists to mean into everywhere else, except 
the baptismal waters. That this passage means 
that there was enough water there to easily 
immerse the human body we have the tes- 
timony of such eminent commentators as 
Olshausen, German Lutheran; Alford, Episco- 
palian ; Grotius, Dutch Arminian ; Schultz, Ro- 
man Catholic, and Campbell, Scotch Presby- 
terian. 



IV. 

Christ's Instruction and Apostolic 
Practice. 

Christ's instruction was to make disciples 
before baptism. Hear what Christ says as to 
what he intended by his disciples : " Whoso- 
ever does not bear his cross and come after 
me, cannot be my disciple." Christ's example 
or practice does not, therefore, afford infant 
baptism any support. He blessed the little chil- 
dren, but he did not baptize them. His com- 
mand was to teach, make disciples, then to bap- 
tize the believers. 

To repent, to believe, to be baptized, are per- 
sonal duties. Parents can not obey for their 
children. Baptism is a command to each in- 
dividual, to be obeyed by himself. Baptism 
must be an act of personal obedience. You can 
not obey God by proxy. 

Christ's command, to repent and believe, is 



WHY I BECAME A BAPTIST. 53 

not more positive and plain than the command 
to be baptized. The Lord's great commission 
enjoins baptism only on those who believe. On 
the Day of Pentecost Peter said to the inquir- 
ing multitude, " Repent and be baptized." We 
are told that they " gladly received his word " 
and were baptized. The Samaritans were bap- 
tized " when they believed." It was when the 
Ethiopian could say that he " believed in Christ 
with all his heart " that he was baptized. Not 
until Paul had been filled with the Holy Ghost 
was he baptized. It was not until they were 
" taught " and " believed " and " received the 
Holy Ghost " that Cornelius and his friends 
were baptized. It was when Crispus and his 
house believed on the Lord that they were bap- 
tized. Paul tells us that those only are fit sub- 
jects for baptism who are ready to bury the old 
sinful life and lead a new and holy life. Peter 
tells us that baptism is " the answer of a good 
conscience toward God." 



What Baptism Symbolizes. 

But, baptism, we are told, is only a symbol 
— yes, only a symbol — the glorious symbol of 
our faith — and because baptism is a symbol I 
preach it ; for, if you destroy the symbol you 
also destroy the thing symbolized. Surrender 
immersion and you have no symbol of the 
death and resurrection of Jesus Christ, or of 
your own death to sin and resurrection to a 
new life. I never could, and I do not know 
of a Pedobaptist who ever did, preach on 
Romans vi : 3-5 : " Or are ye ignorant that all 
we who were baptized into Christ Jesus were 
baptized into his death? We were buried 
therefore with him through baptism into 
death : that like as Christ was raised from the 
dead by the glory of the Father, so we also 
might walk in newness of life. For if we have 
been planted together in the likeness of his 
death, we shall be also in the likeness of his 



WHY I BECAME A BAPTIST. 55 

resurrection." What likeness is there to the 
resurrection of Christ, unless the whole body 
is lifted from the grave-like waters into the 
upper air and light? 

The Stars and Stripes, for which so many 
noble thousands have gone forth, willing to 
brave every hardship and peril ; gone forth from 
homes fondly cherished, and friends dearly 
loved, and on red fields and seas of battle fear- 
lessly stood, and given for the nation the price 
of their blood, — is only a symbol, but, 
to the patriotic American, it is everything 
— the law, the honor, the life of the nation it- 
self. The history of our whole country, our 
Constitution, government, liberty, and firesides 
and altars are gathered into the ample folds of 
this symbol. When it waves over us we feel 
the country in our veins. 

So with the Christ-appointed symbol of bap- 
tism, it is the symbol of the life, passion, death 
and resurrection of Christ — the one grand 
fundamental characterizing truth of the Gospel, 
that Jesus Christ has abolished death, rolled 



56 WHY I BECAME A BAPTIST. 

away the stone from the tomb of human hope, 
and painted upon the black cloud of death the 
rainbow of immortality. And when I went 
down into the baptismal waters, I symbolized 
my death in sin and resurrection to holiness, 
by being buried by baptism into death, that 
like as Christ was raised up from the dead by 
the glory of the Father, even so also I might 
walk in newness of life. 

The most transcendent and happiest event in 
the history of my life was the moment when, 
confessing my faith in Jesus the Crucified, I set 
forth my death in and with Him in the act of 
baptism, whereby I was visibly buried in the 
likeness of His death and raised in the like- 
ness of His resurrection. Whatever else I may 
forget, I shall never forget my baptism. No 
man ever does. He really feels that he has 
come out from the world and has entered upon 
a new career in life. I am sorry for the Chris- 
tian who, by being christened in infancy, has 
lost this glorious privilege and blessing, this 
grand and solemn lesson. 



WHY I BECAME A BAPTIST. 57 

What onlooker has ever been impressed by 
the sprinkling of an unconscious babe? But 
I care not how desperate in sin and wrapt in 
marble a man may be, how invulnerable to the 
most terrifying denunciations and inaccessible 
to the most touching remonstrances, when he 
witnesses an immersion of believers in Christ, 
the symbolism is so eloquent, suggestive, im- 
pressive, and convincing, both as to Christ and 
the disciple, his heart must be moved to con- 
trition and repentance. When one is baptized 
according to the Scripture command and ex- 
ample he illustrates the tear-compelling story 
of Jesus and His love, and when there is mus- 
tered before men in baptism all the tempest 
which beat upon that sacred head, and all love 
unfolded which welcomed that tempest for poor 
lost men, men will not, cannot, be proof against 
that. 



VI. 

Infant Baptism Unscriptural. 

We have shown that the uniform Scriptural 
plan was, first a personal confession of faith in 
Christ, and then baptism. We can not find a 
single instance in the New Testament that was 
not a matter of choice by those who were bap- 
tized. There is no command for infant bap- 
tism. There is not one example recorded. The 
Apostles never, in any instance, practised in- 
fant baptism. The late Archbishop Hughes 
(Roman Catholic) writes: "It does not ap- 
pear from Scripture that even one infant was 
ever baptized, therefore Protestants should re- 
ject, on their own principle, infant baptism as 
an unscriptural usage." Professor Gottlieb 
Lange (Lutheran) says: "Would the Protest- 
ant Church fulfil and attain its final destiny, the 
baptism of infants must of necessity be abol- 
ished. It cannot, from any point of view, be 
justified by the Holy Scriptures." 



WHY I BECAME A BAPTIST. 59 

I rejected infant baptism because it was un- 
scriptural. Peter did say : " The promise is 
unto you and your children." But that text 
has not the slightest bearing on the question of 
baptism. The promise here mentioned is the 
gift of the Holy Ghost, and the word trans- 
lated children means posterity. 

There are only five households mentioned 
in Scripture as having been baptized. First, 
Acts, tenth chapter. "Cornelius, a devout man 
and one that feared God with all his house." 
"While Peter yet spake these words the Holy 
Ghost fell on all them which heard the word." 
"Then answered Peter, can any man forbid 
water that these should not be baptized, which 
have received the Holy Ghost as well as we? 
And he commanded them to be baptized in the 
name of the Lord." Not the least suggestion 
of baptism of infants. Second, That of Lydia, 
Acts 16:13-15. Of whom did her household 
consist? To prove infant baptism you must 
first prove that Lydia had a husband; 
second, that she had children, and, third, 



60 WHY I BECAME A BAPTIST. 

that the children were babies. It would 
seem from the story that she was a sin- 
gle woman at the head of a house, and at the 
head of a dyeing business, and the fair conclu- 
sion is that the household were servants; or, if 
she had children, then her husband was dead, 
and that the children were grown up, capable 
of instruction, faith and baptism as Christ com- 
manded. That there were babies in the house, 
and that they were baptized, is a groundless 
surmise. Third, That of the jailor. Acts, xvi : 
33. But to his household the word was first 
spoken, and all of them, we are told, were be- 
lieving in God. Fourth, Crispus at Corinth. 
Acts 18: 8. "And Crispus the chief ruler of 
the synagogue, believed on the Lord with all 
his house. And many of the Corinthians hear- 
ing, believed, and were baptized." Here we 
have a distinct declaration of household faith 
and believers' baptism. Fifth, That of Step- 
hanas: I. Cor. 1 :i6 of whose household it is 
said that they addicted themselves to the minis- 
try of the saints. 



WHY I BECAME A BAPTIST. 01 

The strongest argument for infant christen- 
ing is from the so-called analogy of the Old 
Testament. If infant baptism has come in 
place of circumcision, where, in the New Testa- 
ment, can you find such a statement, direct or 
indirect? But, admit the analogy for argu- 
ment's sake, how comes it that now female as 
well as male children are to be baptized, and 
why are the servants in Christian families now 
not to be baptized in the faith of their master, 
both of which cases contradict the argument 
drawn from the circumcision of Abraham and 
his household? Paul speaks of "a circumci- 
sion not made with hands," as symbolized in 
Christian baptism, but there is not a word as to 
baptism taking the place of circumcision. The 
Colossians had the circumcision which Christ 
requires, which is produced through Christ, in 
living union with the believer. Baptism is no- 
where spoken of in Scripture as a " covenant '" 
or " sign in the flesh." If it is a seal, it is a 
continually broken seal, because we know that 
persons who are baptized fall away and are 



62 "WHY I BECAME A BAPTIST. 

lost, and, therefore, baptism is not the seal of 
salvation. The true seal is inward. The 
" new " and " better " covenant is in Christ's 
blood, and sealed by his death. 

If infant baptism was not instituted by 
Christ, nor practised in the apostolic age, 
whence came the custom? The student of 
church history can readily find the answer. It 
originated in the early error that baptism was 
indispensable to salvation. Infants are born in 
sin. Sin can be washed away only in baptism. 
Therefore, they must be baptized. 

The first mention ever made of infant bap- 
tism, by any known author, was by Tertullian, 
of Northern Africa, about the year 204, and he 
speaks of it as something previously unknown, 
and protests against it. The Council of Car- 
thage, that met in 252, hurled this bull at those 
who questioned infant baptism : 

" Whoever denies that infants are by Chris- 
tian baptism delivered from perdition, and 
brought to eternal salvation, let him be anathe- 
ma." But it made poor headway, until the year 



WHY I BECAME A BAPTIST. 63 

604, when Gregory, the Roman Bishop, formed 
a ritual for its celebration, and from that day to 
this, every denomination practising this Rom- 
ish rite has used a man-made liturgy. When 
a Baptist minister is about to baptize, he reads 
from the New Testament. 

The surest way to become a Baptist is to read 
the Bible. If every Baptist in the world died 
to-day, there would be Baptists to-morrow. 
Put the Bible in an inquirer's hand, and let 
him come to a conclusion from that alone, 
without hearing or reading anything else, and 
he will become a Baptist. 

The most earnest advocates for Christian 
union are infant sprinklers, and their rituals, 
made necessary by infant baptism, are the in- 
surmountable barriers to Christian union. The 
various denominations will never form an or- 
ganic union, until they first surrender all 
"Prayer Books," " Creeds," " Disciplines," 
etc., and take the only possible basis of Chris- 
tian union, the New Testament, as the all-suf- 
ficient ground of faith and practice. 



64 WHY I BECAME A BAPTIST. 

Infant baptism implies a libel on God, it im- 
plies that baptism is a saving ordinance, and 
most people who have their babies baptized, if 
they do not believe in the horrible doctrine of 
infant damnation, yet fear that without bap- 
tism their darling child may be lost. The ad- 
vocates of infant baptism practically teach that 
a child can not be saved without having a little 
water sprinkled on it. They deny it, of course, 
but their prescribed forms prove what I say. 

One of the joys of my eleven years' ministry 
in this city is, that God has permitted me to 
bring His message to various minds, my con- 
gregation having been composed of at least 
eleven different denominations. One day, 
one of my parishioners asked me to christen a 
baby. I was requested to use the forms pre- 
scribed in the Prayer Book, as she was an Epis- 
copalian. In the eleven years of my ministry in 
New York I never preached on baptism, and, in 
ten years, I practised infant baptism but once in 
public, but after I had finished reading this 
ceremony I was forever done with infant 



WHY I BECAME A BAPTIST. 65 

sprinkling. After the rite was administered, I 
was obliged to read : " Seeing now, dearly be- 
loved brethren, that this child is regenerate 
and grafted into the body of Christ's church, 
let us give thanks unto Almighty God for these 
benefits ! . . . We yield thee hearty thanks, 
most merciful Father, that it has pleased Thee 
to regenerate this infant with thy Holy Spirit, 
to receive him for Thine own child by adop- 
tion, and to incorporate him into Thy Holy 
Church." 

In the discipline of the Methodist Episco- 
pal Church, South and North, the min- 
ister being about to christen a babe, says: 
" Dearly beloved, forasmuch as all men are 
conceived and born in sin, and that our Saviour 
Christ saith, ' Except a man be born of water 
and of the Spirit he cannot enter into the 
Kingdom of God ' ; I beseech you to call upon 
God the Father through our Lord Jesus Christ, 
that having of His bounteous mercy redeemed 
this child by the blood of His Son, He will 
grant that he being baptized with water may 



66 WHY I BECAME A BAPTIST. 

also be baptized with the Holy Ghost, and re- 
ceived into Christ's Holy Church. . . Grant 
that all carnal affections may die in him, and 
that all things belonging to the Spirit may live 
and grow in him. Amen." The Catholic 
manual says : " Baptism was instituted by 
Jesus Christ to cleanse the soul from sin. . . 
Baptism makes us Christians and members of 
the church. . . Baptism destroys all guilt of 
sin. . . What becomes of children who die un- 
baptized ? It has not been revealed where they 
go, but they are certainly excluded from 
heaven." If the words in these rituals mean 
anything, infant baptism is a saving ordinance. 
This perversion of the Gospel is the foundation 
of popery and of the union of church and state 
in Protestant countries. 



VII. 

What Baptists Believe about Baptism. 

Baptism does not save. It has no sacra- 
mental efficacy. We do not baptize men to save 
them, we baptize them because they are saved. 
We make less of baptism than any other 
church. We dare not say with the Episco- 
palians, that baptism makes us " members of 
Christ," or, with the Presbyterians, that it rs 
not only a "sign," but "a seal of ingrafting into 
Christ, of regeneration, of remission of sins." 
Baptists believe that " the blood of Jesus Christ 
cleanseth us from all sin." But baptism, while 
not essential to salvation, is essential to a com- 
plete obedience, and a complete satisfaction of 
mind and heart. You were christened when a 
babe. Christening does not fulfil the condi- 
tions of baptism. Christening was not your 
act. It was done for you. You knew nothing 
about it; besides, in Acts xix: 16, there were 



68 WHY I BECAME A BAPTIST. 

some baptized a second time, when they learned 
the truth about the baptism of Christ. 

Baptism is a privilege. Love does not ask, 
What must we do? but, What may we? It 
ought to be enough for you that Christ was 
Himself immersed, and that He has command- 
ed that believers should be baptized. Your 
duty is to obey. I have not been met with any 
argument to disprove my faithful adherence to 
the ordinance as the Lord appointed it — but 
sprinklers dodge the question at issue, and ask 
me: "What's the difference?" Would our 
Lord have given the command had he deemed 
it a matter of no consequence how it was 
obeyed? Would he have enjoined the use of 
water in one particular way, if any one of sev- 
eral ways, which best suited our convenience, 
would have fulfilled the command ? If the very 
act which the word points out is not performed, 
then the command of the Lord is not obeyed. 
To change the act is to change the teaching of 
the ordinance. If the protest of those who pre- 
serve the ordinance in its original form and 



WHY I BECAME A BAPTIST. 69 

significance is not regarded, they must separate 
themselves, and the blame for the separation 
will rest with those who are unmindful of 
Christ's command. 

Multitudes of members of Pedobaptist 
Churches are dissatisfied with their baptism, 
many leave and submit to the ordinance as 
Christ appointed it, and many remain, just be- 
cause they dread a change, willing rather to be 
subject to continual uneasiness. No one can 
realize more clearly than I did, when I laid 
down one of the most powerful and attractive 
positions that a minister ever enjoyed, the mag- 
nitude of that act whereby a man breaks away 
from all the associates of a life and takes that 
position which not only confesses that he had 
been wrong all his life-time, but also pro- 
nounces thereby an unwilling judgment on 
those whom you learned to love; but, painful 
as was the separation, it is not worthy to be 
compared with the pleasure of practising what 
you can conscientiously preach, and to know 
that you teach baptism and administer it as 
Christ commanded. 



70 WHY I BECAME A BAPTIST. 

If you doubt the Scripturalness of infant 
baptism, you are condemned if you practise it. 
Give this subject the prayerful consideration 
which its importance demands. You who know 
what the baptism is which Jesus received, but 
have never submitted yourselves to it, remem- 
ber that Christ has said : " If ye love me keep 
my commandments," and, " Whosoever shall 
break one of these least commandments and 
shall teach men so, he shall be called the least 
in the kingdom of heaven." " And now, why 
tarriest thou? Arise and be baptized." " His 
commandments are not grievous," " and in the 
keeping of them there is great reward." 



VIII. 

" Close " Communion. 

On the communion question I have not 
changed my former position. All evangelical 
denominations of Christians believe that bap- 
tism should precede the Lord's Supper, and 
that none ought to partake of the second ordi- 
nance who have not observed the first. Among 
Episcopalians, Presbyterians, Methodists, Lu- 
therans, Congregationalists, Catholics, etc., it 
is the commonly admitted and established cus- 
tom not to allow the unbaptized to come to the 
Lord's table. This is close communion. There 
are really no open communionists. As soon as 
any qualification whatever is required, the 
communion ceases to be open. All denomina- 
tions require baptism as the indespensable qual- 
ification, therefore all are close communionists. 
In fact, sprinklers carry their close communion 
further than the Baptists; they exclude from 



•J 2 WHY I BECAME A BAPTIST. 

the Lord's table their own members, the bap- 
tized children. If the children are suitable 
subjects for baptism, why exclude them from 
the communion? They were admitted to it 
when infant baptism first began to be practised. 
To the Lord's table we are at liberty to in- 
vite only those who, according to His word, 
are qualified. To my own table I can invite 
whom I please, but I am not at liberty to mod- 
ify the qualifications laid down by Christ. An 
individual has no more right to take liberties 
with the communion than he has to take liber- 
ties with the ordinance of baptism. There are 
no " close " communion Baptists, but " close 
baptism " Baptists. We hold that baptism is a 
prerequisite to the Lord's Supper, and that 
nothing but the immersion of a believer in 
water, in the name of the Father, the Son and 
the Holy Ghost, is Scriptural baptism, and in- 
evitably and logically we are led to the Baptist 
position on the communion question. We be- 
lieve that baptism is the door which Christ has 
put at the entrance of his church. If any choose 



WHY I BECAME A BAPTIST. 73 

to participate in this ordinance who have not 
come in by Christ's appointed door, they do it 
on their own responsibility. No man has a 
right to be more liberal than the Word of God 
allows him to be. We conscientiously adhere 
to what we believe to be the Word of God — 
that baptism is immersion, that baptism is for 
believers only, and that those who have not been 
immersed since they have believed, have not 
been baptized, and, according to the Gospel or- 
der, those who have not been immersed have 
no Scriptural basis on which to come to the 
Lord's table. 



IX. 

Are Baptists Bigoted? 

I have heard nothing lately, but, " How 
could you become a Baptist? Baptists are so 
bigoted." To hear people talk you might 
think that Baptists were liberal only in their 
supply of water. The Baptist denomination is 
the only really broad Evangelical church. 
Every individual Baptist is free to interpret the 
Bible for himself, and is responsible to God 
alone for the manner in which he interprets it. 
Heresy trials are unknown in Baptist history; 
creeds, catechisms, commentaries, confessions 
and systems have never fettered Baptist 
minds. A Baptist can proclaim the Bible as 
he understands it. The Bible prescribes only 
the rule of faith and practise for a Baptist. In- 
stead of being pinched, dwarfed and shut up, I 
feel that, in becoming a Baptist, I have be- 
come enlarged, ennobled and set free. 



WHY I BECAME A BAPTIST. 75 

Notwithstanding that every Baptist Church 
is a spiritual democracy and absolutely inde- 
pendent of every other church, no church, it is 
admitted, clings with intenser loyalty to evan- 
gelical truth, and without fastening any man- 
made creeds on Baptists, there is a remarkable 
agreement among all Baptists touching all 
matters of faith and practise. Of all evangel- 
ical churches the Baptists alone can consistent- 
ly demand free thought, free research and free 
speech as the sacred right of the individual. 
Soul liberty is the immortal Baptist principle 
— a principle " by blood of ancient worthies 
bought." The twin serpents, civil tyranny and 
religious bigotry were crushed by Baptists. 
Rejecting infant baptism and holding to the ab- 
solute freedom of choice in religion, a union 
of church and state became impossible. Let the 
state attend only to what belongs to the state 
— the doctrine first proclaimed by Baptists — 
has revolutionized governments and made re- 
publics possible. 

Baptists bigoted ? Do you forget the historic 



76 WHY I BECAME A BAPTIST. 

fact that the ruling principle of our free insti- 
tutions, absolute soul-liberty, now the Amer- 
ican idea, was originally the Baptist idea — that 
originally it belonged to Baptists alone? The 
Baptists in Massachusetts, in Virginia and in 
the Carolinas, were banished, imprisoned, fined 
and whipped because they determined that 
church and state should never be again united, 
and religious persecution never again be known 
on American soil. 

Bancroftj the historian, and a Unitarian, at- 
tributes to Roger Williams, the founder of one 
of the earliest Baptist churches in America, 
the honor of being " the discoverer of the great 
truth, freedom of conscience in the administra- 
tion of civil government." Again he says: 
" Freedom of conscience, unlimited freedom 
of mind, was from the first the trophy of the 
Baptists." The scholarly Methodist Bishop, 
John F. Hurst, in his " Short History of the 
Christian Church," speaking of the early his- 
tory of this country, says : " To the Baptists 
belongs the honor of being the heralds. They 



WHY I BECAME A BAPTIST. 77 

began amid the first excitement of the Revolu- 
tionary struggle." 

It was the example of the little Buck Moun- 
tain Baptist church, near the home of Thomas 
Jefferson, in which all questions were settled 
by a vote of the majority, that led the great 
statesman to say that he " considered a Baptist 
Church the only form of pure democracy in 
the world then existing, and had concluded that 
it would be the best plan of government for 
these American Colonies." In 1809, writing to 
the members of this church, Thomas Jeffer- 
son said : " We have acted together to the end 
of a memorable revolution, and we have con- 
tributed, each in the line allotted us, our en^ 
deavors to render its issues a permanent bless- 
ing to our country." Thomas Jefferson was 
the author of the bill which fully established 
religious liberty by law, in Virginia, in 1785. 

A National Constitution for the United 
States was adopted in 1787. The Baptist Gen- 
eral Committee in Virginia felt that liberty of 
conscience, which was dearer to them than 

LofC. 



78 WHY I BECAME A BAPTIST. 

property or life, was not sufficiently guarded, 
and after a consultation with James Madison, 
they so wrote to President Washington, and in 
the very next month Virginia proposed that 
immortal first amendment which planted ab- 
solute religious liberty in our National Con- 
stitution. For that glorious triumph, the 
American people are largely indebted to the 
Baptists — the pioneers of religious liberty. 



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JUSTICE TO THE JEW. The story of what he has 
done in the world. By Madison C. Peters. i2mo, 
cloth, $1.25. 

"A dramatic and striking presentation of facts." — The 
Congregationalist , Boston. 

"A timely book, which will furnish whoever wants to 
sum up the imbecility of anti-Semiticism with plenty of re- 
spectable documents. One can find here stated, intellect- 
ually enough, the achievements of Jews in the different 
careers." — Pall Mall Gazette. 

" It is more than a book for the Jews. It is a book to be 
read by every one who seeks broad knowledge of affairs, 
and who would not be ignorant of a very vital element in 
the progress of the entire race." — Spring field (Mass .) Union. 

'* In the front rank of champions for justice stands Madi- 
son C. Peters. Despite the vaunted freedom of religion, 
which is the boast of civilized nations, it must be confessed 
with mortification that it requires a man of more than or- 
dinary courage to speak out in defence of the Jew's right 
to stand upon an equal footing with his Christian brethren. 
Dr. Peters' book in this respect is a remarkable one, and 
cannot fail to be a revelation to the Jews and non-Jews." 
— The American Israelite, Cincinnati. 

"Dr. Peters has done the world a distinct and valuable 
service in getting and grouping these thrilling facts." — The 
Christian Intelligencer, New York. 

" It will be surprising to the average reader to learn, as 
he may do abundantly from this carefully elaborated book, 
how large a part the Jew has had in the advancement of 
the world's civilization." — The Watchman, Boston. 

"This useful book will counteract much of the rubbish 
talked and written by the Drumonts of our time. Its many 
facts should be impressed upon the popular mind." — Sun- 
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BAKER & TAYLOR CO.' 8 PUBLICATIONS. 

WIT AND WISDOM OF THE TALMUD. By 
Rev. Madison C. Peters. With an Introduction 
by Rev. Dr. H. Pereiea Mendes. 12mo, cloth, 
gilt top, $1.00. 

"The Talmud is one of the most ungetatable masses of 
literature in the world, both because of its bulk and the 
variety of its dialects. It has never been translated as a whole, 
translations of parts are rare, and yet it is a repertory of pithy 
sayings and affords a rich harvest of quotations that ought to 
be familiar, but are not. For proof of this we would refer 
the reader to ' Wit and Wisdom of the Talmud.' " — New York 
Churchman. 

"The book is distinctly a valuable one for all literary 
workers." — Hartford Courant. 

" An attractive reference book. It is a repository of ancient 
gold." — School Journal. 

"Shows judgment and good taste in the choice of its 
material." — American Hebrew. 

"It is a most enjoyable book, and the compiler is to be 
felicitated on having discharged his task so discriminate! ngly." 
— Memphis Commercial Appeal. 

" An attractive reference book of apt quotations. Dr. Peters 
has done a good work by broadening the horizon of the 
Christian and giving this glimpse into ihe Jewish scriptures." 
— Chicago Chronicle. 

" Worth a place in anybody's library, because it affords an 
abundance of quotations with which literary work may be 
adorned, and for the further good reason of its interest as 
illustrating the character and style of the Jewish sacred 
volumes. " — Buffalo Courier. 

"The bulky tomes of the Talmud, embodying the work of 
Jewish scholars for eight centuries, are an unknown continent 
to Christian readers. In collecting from it the sayings of the 
wise, which he has presented in this interesting book, Dr. 
Peters has done a desirable service both to Christians and to 
Jews." — Outlook. 

THE BAKER AND TAYLOR COMPANY, PUBLISHERS, 
33-37 E. 17th St., Union Square North, New York. 



BAKER <fc TAYLOR CO.'S PUBLICATIONS. 

THE BIKDS OF THE BIBLE. A Series of Ser- 
mons by Eev. Madison C. Peters, D.D., of the 
Sumner Avenue Baptist Church, Brooklyn, N. Y., 
author of "Justice to the Jew," "Wit and Wis- 
dom of the Talmud," " Why I Became a Baptist," 
etc. 12mo, cloth, 50 cts. 

Each of these discourses has for its subject a bird men- 
tioned in the Bible, the treatment being such as to illustrate 
the thought in Ecclesiastes x : 20 : "A bird of the air shall 
carry the voice, and that which hath wings shall tell the 
matter." 

" Vigorous, impressive and convincing." — The Outlook. 

" Striking and suggestive." — New York Observer. 

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"Dr. Peters preaches to conscience with apostolic force. 
His sermons are as direct as rays of light from the sun, and 
find their way to the center of the soul. They are ' good ' in 
every way."- — Western Christian Advocate, Cincinnati. 

"Abound with facts, figures and illustrations most fasci- 
natingly put, after Dr. Peters' well-known fresh and incisive 
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SERMONS BY DR. MADISON C. PETERS. 

Pastor Sumner Ave. Baptist Church, cor. Decatur St., Brooklyn. 

Tioc Cents the Copy, fifty Gents the Year. 



For eleven years Dr. Peters has preached in New York City to 
overflowing houses. 

We give a few criticisms concerning his sermons : 

" Vigorous, impressive and convincing." — The Outlook, 

" Startling and original style." — Philadelphia Presbyterian. 

" Dr. Peters's sermons are as direct as rays of light from the 
sun, and find their way to the centre of the soul." — Western Chris- 
tian Advocate. 

" Strong, practical, thoroughly interesting and effective dis- 
courses worthy of a wide circulation." — The Northern Christian 
Advocate. 

"Of Dr. •Peters's sermons it can be said what is applicable to 
but very few sermons : they make intensely interesting reading. 
They are thoroughly practical and abound with ' pat ' illustra- 
tions."— National Temperance Advocate. 

Speaking of his sermon at the Ocean Grove cAudi- 
torium, the "'Daily 'Press" said: 

" It thrilled the great audience. Every one of the 6,000 remained 
to the end. Bishop Hurst pronounced the benediction. The Bish- 
ops, visiting clergymen, and hundreds in the audience, flocked 
alwut Dr. Peters, and congratulations upon his masterly address 
were showered upon him. Bishop Fitzgerald, of the Ocean Grove 
Association, showed his appreciation ofDr. Peters in a hearty hug. 
The great audience gave hearty applause at many parts of the ser- 
mon, which was probably the greatest effort of its kind ever given 
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